Notwithstanding his youth, by the time Night Sky with Exit Wounds was published in early 2016, Ocean Vuong was already well-known as a exciting new poet, with poems in American Poetry Review, Gulf Coast, The New Yorker, The Poetry Review and other prominent poetry journals. So it was with much anticipation that I read this book. I regrettably say I was disappointed, partly because I expected a lot more in the way of a wunderkind's talent, with poetry that was as sophisticated as it was effusively expressive. Too many poems fall within a class that meets Terry Eagleton's characterization of Dylan Thomas's "A Refusal to Mourn the Death, by Fire, of a Child in London," in which "an elaborateness of form conceals a paucity of content." Perhaps, Thomas's work is a fitting parallel, where his word music and emotion often outstripped the ideas that eventually drowned in the poem. The best poetry informs, opens vistas on the way we perceive ourselves. Thomas wrote some remarkable poems, but Thomas's reputation has dimmed considerably for the very faults to which Vuong falls prey.
As an initial observation, Vuong’s linguistic choices sometimes confused me. "Threshold" begins: "In the body, where everything has a price/I was a beggar." This sentence, as the poem later bears out, requires a broadly metaphoric construction, one not limited to the "body" as corpus, but rather to the effect of "in a life, where everything has its price," and where "beggar" is indicative of the absence of something essential, which in this case is not monetary at all. At the poem's conclusion, however, we find the "price" trope leveraged as a word game ("I didn’t know the cost/of entering a song – was to lose/your way back" [my italics]), which diminishes its aesthetic effect and frustrates the expectations aroused by the poem's introductory line. I also had difficulty with the poem's only simile, an awkward and perplexing figure: "His voice—//it filled me to the core/like a skeleton" (my italics). One cannot easily shrug the morbidity of "skeleton," but even more to the point, the comparison is inept; a skeleton doesn't "fill" a body. The sense, I believe, is that the father's voice provided something that was elementally missing from the son's life; although, as we later learn, the father was mainly notable for his willful absence, and so it is difficult for the reader to make the emotional connection that Vuong evidently feels. In this and more than a few other poems, Vuong betrays a cognitive dissonance where the art either forces us to cross a bridge too far or collapses under its own weight.
"Threshold" serves as a preamble that sets the tone for the rest of the book. It figures the poet, as a child, on his knees and looking through the keyhole of the bathroom door as his father sings in the shower. His submissiveness is practiced in order to gain access to his father’s inner life and, as we learn in later poems, to make the mythic connection between his "Telemachus" (the title of the following poem) and his father’s "Odysseus." Though, in poems like "Telemachus," "Odysseus Redux," "Eurydice," "Trojan" and others, Vuong's narrative persona takes on an air of grandiosity. If this were theater, it would come off as a serious case of overacting:
Back from the wind, he called to me
with a mouthful of crickets-
smoke & jasmine rising
from his hair. I waited
for the night to wane
into decades-before reaching
for his hands. Then we danced
without knowing it: my shadow
deepening his on the shag.
("Odysseus Redux")
This has the miasma of T.S. Eliot's orotund Tiresias. The risk of this epic association with classic myth today, however, is that it acts as a foil to contemporary existence, as Jean-François Lyotard argued. If used seriously, as it was until the mid-20th century, one must retreat to the notion that grand narratives universally speak to us, despite the fact that our diverse orientations, perspectives, desires and needs say otherwise. But the real reason for treating classic Greek, Latin and Hebrew myth as a disability is, of course, that the old myths are as dead as the languages that first contained them, and contemporary readers who are not scholars cannot be expected to understand their purpose in a given poem. It would have been more interesting if Vuong had exploited Vietnamese myth and folklore, rather than the old Greek tales with all their Freudian baggage. Indeed, when Vuong brings the Vietnam war into a number of poems (such as "A Little Closer to the Edge," "Aubade for Burning City" and "Self-Portrait as Exit Wounds"), it admirably serves as the field upon which the vital myth of family can freely stir the blood of Night Sky with Exit Wounds.
As a rule, Vuong tries too hard to make his conceits startling. He turns tricks with enjambments three too many times and introduces metaphors and symbols that don't seem to serve a purpose other than for shock effect. For Vuong no intensification of the image is enough, with shatterings, cracks, swellings, gasps, breakings and trauma galore, in turn made even more so by the replete introductions of bones, bullets, bombs, feculence, ordure, sex and death. The senses are heavily assaulted in poem after poem, and one wonders whether the gentle reader, at some point, will give up on Vuong's pretensions and perforce accept the poetry as surreal projections of a mind needy for attention.
Further, Vuong lets no conceit rest on his laurels, but he must extend it to the breaking point as in, for example, "Devotion":
Because the difference
between prayer & mercy
is how you move
the tongue. I press mine
to the navel's familiar
whorl, molasses threads
descending toward
devotion. & there's nothing
more holy than holding
a man's heartbeat between
your teeth, sharpened
with too much
air.
While the conceit (the purported difference between "prayer and mercy" in the motion of the tongue) is flawed from inception, as a practical matter of versification, the last phrase, "sharpened with too much air," adds little to the expression and dulls the pointed combination of sexuality with the poetic by pushing the conceit "too much." This happens in many other poems, where figurations are overburdened and force the tropes from sense into nonsense.
We observe this fault clearly in his "Ode to Masturbation," a catalogue of one over-the-top trope after another, with the mixed effect of exhilarating images and ideas that repeatedly lose their way:
you whose name
not heard
by the ear
but the smallest
bones
in the graves you
who ignite the april air
with all your petals'
here here here you
who twist
through barbed
-wired light
despite knowing
how color beckons
decapitation . . .
The transitions are vacant intensifications, for Vuong uses words to arouse the reader's emotions and nothing else. So we have phrases like "sanford towns/whose trees know/the weight of history/can bend their branches/to breaking//lines whose roots burrow/through stones and hard facts,” essentially an aleatory run-on of ideas that provide a surplus of "special effects" to make a blockbuster out of a poem with too little to say. The poem fails most notably in its conclusion:
don't
be afraid
to be this
luminous
to be so bright so
empty
the bullets pass
right through you
thinking
they have found
the sky as you reach
down press
a hand
to this blood
-warm body
like a word
being nailed
to its meaning
& lives
Because of their conjunction here, the words "bright" and "empty" lose their compass; the phrase "bullets pass/right through you/thinking/they have found/the sky," which ingenuously ascribes sentience to the inanimate (a Romantic affectation), makes "bullets" cartoonish and "sky" virtually nonexistent; and the awe the poet intends to instill with the last trope is flat-footed, as Vuong, one more time, exhausts Christian myth as metaphor (in a poem purportedly about masturbation). Yet, it is the vain mortgaging of all that was invested to bring us to this point in the poem, which Vuong then cheaply rolls into a simple grammatical trope, that bathetically reduces its value to nil. Here masturbation becomes just another metaphor for logorrhea.
Certainly Vuong's main fault is that he makes problematic choices because he overwrites. In "The Smallest Measure," he portrays a father teaching his son to hunt, drawing forth the boy's sympathetic response to the hunted doe, which does double duty as the poet's alter ego in bloated language:
Heavy with summer, I
am the doe whose one hoof cocks
like a question ready to open
roots. & like any god
-forsaken thing, I want nothing more
than my breaths. To lift
this snout, carved
from centuries of hunger, toward the next
low peach bruising
in the season's clutch.
One might casually overlook Vuong's self-indulgence in caricature with phrases like "Heavy with summer," "any god-forsaken thing" and "snout, carved/ from centuries of hunger," as well as the now customary Vuong signature of trauma in "low peach bruising//in the season's clutch" (describing the maturing peach). Vuong's device here is to make the poem from the doe's POV, endowing it not only with a poetic sensibility, but with omniscience as well. The matter is further complicated by the following lines:
Once I came near
enough to a man to smell
a woman's scent
in his quiet praying-
as some will do before raising
their weapons closer
to the sky.
The "woman's scent" in the "quiet praying" of the man could be a reference to the traditional hunt-seduction metaphor, or alternatively, a comment about sensitivity, empathy and even squeamishness (which is traditionally and unfairly made a female trait). Traditionally, if there is any praying in hunting, it is a prayer that God bless the hunter with success which, in turn, will please a woman who expects food on her table. This brings us back to the other side of the seduction metaphor. How the doe should sense the prayer from a women's scent or its relationship to hunting is as problematic as the doe POV, which unnecessarily complicates the poet's relationship to the material and makes us suspect the whole poem as metaphor, one adverse to the poem's professed theme.
When the boy cannot bring himself to pull the trigger and weeps, the father's understanding and gentleness is portrayed to great effect, as he takes the gun away from the boy and touches the boy's head with his own:
I see
an orange cap touching
an orange cap. No, a man
bending over his son
the way the hunted,
for centuries, must bend
over its own reflection
to drink.
The problem, however, is that the pathos in the gesture between father and son has been compromised by the comparison with that of the hunted animal drinking: one act is a matter of compassionate choice, the other an ordinary necessity of life. The Romantic strain in Vuong poetry elevates the natural scene of a doe drinking to a significance that in unearned and unduly presumptive. The manner and not the substance of the act is made to govern the simile. Also, the hunter is compared to the hunted (again, in the doe's mind) so that it distorts the tenor and vehicle relationship, the net effect of which renders it mawkish, giving it the character of a Disney cartoon rather than reveal a poetic truth. Even more disconcerting, the whiff of a sexual subtext that Vuong has subtly implied, whether consciously or unconsciously, runs at cross purposes with the theme of the poem, which is ostensibly about the emotional relationship between a father and son (one of the main discourses of the book).
These are just a few illustrations that reveal a fundamental misunderstanding of the textual effect of the writing, where similes, metaphors and symbols are routinely overtaxed to weaken rather than strengthen the poetry, all too frequently going beyond what is clearly sufficient and adding the extra brick that topples the wall.
Lastly, a note about the book's rhetorical style as it relates to the poet's credibility. Vuong describes his family history in graphically detailed and unequivocally melodramatic terms, and, as discussed above, drawn Greek myth into the mix. Though he was not born at the time when the Vietnam war events occurred, the journey that brought his family to the U.S. is depicted as nothing less than Promethean with Hollywood-style highlights (e.g., his parents make love in a bomb crater). The portrayals are vivid and affecting, and Vuong's poetry is luminous even as the subject matter is lurid and unsettling. But one questions the epic character of the underlying events, which Vuong could not have personally witnessed, just as one naturally questions his psychic impersonation of Jacqueline Kennedy ("Of Thee I Sing") at one of the most traumatic and intimately reported events in American history, viz., the assassination of her husband, the U.S. president, in 1963. I think it was a mistake to include "Of Thee I Sing" in this volume because the assassination, even absent reference to it, relates to the Vietnam war. One may rightly dismiss Vuong's quixotic projection into Jackie Kennedy's soul as pure camp, but if that occurs then the authenticity of his family portraits is suspect.
In the end I found the technical difficulties in narrative and figuration, as well as Vuong's melodramatic style, frustrating my attempts to enjoy many of the poems. These are common faults in young poets, even those who display exceptional talent, as Vuong. However, this debut falls woefully short of others I have read in the last year, particularly Sarah Howe's Loop of Jade and Andrew McMillan's Physical. Admittedly, those poets seem to me more self-aware about what is happening on the page. I'm not sure Vuong understands the aesthetic nature of his work yet. He's got poetry in his blood, no doubt, and I suspect that he will assert more control over his material as time goes on. Certainly, he's quite capable of renderings that can touch a raw nerve in the reader's cortex. His future success will depend upon a maturation that moves beyond the special effects. Thus, despite my overall opinion of this book (which, I acknowledge, runs against the grain of overwhelming public acclamation), there are some very good poems here that any poet would envy. Whether or not you are receptive to Vuong's charms, the book should be read, for its failures as much as for its successes.